Determined to Be Free

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Scenario

Imagine yourself 20 years from now. A brilliant cognitive neuroscientist claims to be able to read your brain and predict your future behavior. She studied with Sam Harris in Los Angeles and then completed her postdoctoral work with Chun Siong Soon and John-Dylan Haynes in Berlin. She knows her stuff and she uses the most advanced technology.

You will be able to press one of five buttons. Before you do so, the neuroscientist will take a scan of your brain, analyse it and predict which button you will choose. She will pay particular attention to the posterior cingulate gyrus and the rostral prefrontal cortex. She is willing to bet you that her prediction will be correct.

If you take the bet, you believe in free will. If you do not, you are a determinist – or in this context a “neuro-determinist.”

Faites vos jeux!

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Giving Offence

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tout est pardonne xbCharlie Hebdo

A great outpouring of sympathy and solidarity followed the assassination of the editorial staff at Charlie Hebdo. A million people gathered in Paris in silent protest. The motto Je suis Charlie was promoted across the world. The magazine refused to restrain its irreverence. The cover of its first issue after the attack showed the Prophet forgiving the blasphemy against him (Tout est pardonné) and supporting Je suis Charlie.

Nevertheless, most Western newspapers did not reprint either this cover or the earlier cartoons that had precipitated the assassinations. Their rationale was that these would unnecessarily offend those who believe that any depiction of the Prophet is sacrilegious. For example, despite the opposition of some of its own journalists, the Toronto Star decided not to publish the cartoons:

We could run the Charlie Hebdo cartoons. There is a strong news rationale for doing so. But there are important reasons of principle not to do it. Just as we would not publish racist or pornographic images, we will exercise our judgment not to print the cartoons.
We will not print them because we have too much respect for fellow Canadians of Muslim background. We will not send a message that their way of being Canadian is less acceptable or less valuable than that of any other citizen. (Cruikshank, 2015).

The opposing viewpoint is that the act of terrorism itself justifies the further publication of the offending material. Otherwise we would be submitting to censorship by intimidation rather than by principle:

If a large enough group of someones is willing to kill you for saying something, then it’s something that almost certainly needs to be said, because otherwise the violent have veto power over liberal civilization, and when that scenario obtains it isn’t really a liberal civilization any more. (Douthat, 2015)

As the weeks passed, there has also been some acknowledgment of the offence (e.g. Tariq Ali, 2015). Not that this could in any way justify the violence. Just that in a civil society one should respect the beliefs of others. Not to do so, particularly when the others are in a minority, is to demean them. It is far better to mock those in power than those without.

Furthermore, the vaunted freedom to satirize the beliefs and actions of Muslims is clearly out of balance with the strict limitations placed on any criticism of Jewish beliefs or history. It is far easier to defame that Prophet than to deny the Holocaust.

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Charlie Hebdo

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The French satirical magazine Charlie Hebdo is left-wing and strongly anti-religious. In 2006, it reprinted the controversial Muhammad cartoons from Denmark’s Jyllends Posten. The cover of that issue of Charlie Hebdo (left) had shown the prophet “overwhelmed by fundamentalists” bewailing that “it is hard to be loved by jerks.” The magazine was unsuccessfully sued by several Islamic organizations for hate crimes. Since then, and despite the firebombing of its offices in 2011, the magazine has continued its irreverence.

On January 7, 2015, three masked gunmen killed twelve people at the offices of Charlie Hebdo, including the editor-in-chief Stéphane Charbonnier (Charb) and the senior cartoonist Jean Cabut (Cabu). The shooting was clearly in retaliation for the magazine’s blasphemy. The gunmen were heard to shout Allahu Akbar (“God is great”) and “Vous allez payer, car vous avez insulté le Prophète” – “You will pay for you have insulted the Prophet.” (Selow, 2015).

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Death Speaks

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W. Somerset Maugham, silverpoint by Bernard Perlin, 1946

Somerset Maugham’s last play Sheppey (1933/1997) tells the story of a barber Joseph Miller, who was nicknamed Sheppey after his birthplace in Kent. Sheppey wins one of the Irish Sweepstakes prizes and decides to use the money to help the poor. He is quickly considered crazy. His doctor states:

It’s quite obvious that a sane man is not going to give all his money away to the poor. A sane man takes money away from the poor … The normal man is selfish, grasping, destructive, vain and sensual. What is generally termed morality is forced upon him by the herd, and the obligation that he is under to repress his natural instincts is undoubtedly the cause of many of the disorders of the mind.

The idea of the play hearkens back to one of Maugham’s early short stories, A Bad Example, published in 1899. Neither the story nor the play were very successful. However, one brief speech from the play has become one of the most renowned texts of 20th Century literature.

At the end of the play, Sheppey is visited by Death in female form. She will take him away before he is certified insane. Sheppey wonders whether he should have fulfilled one of his dreams and gone to a cottage on the Isle of Sheppey in Kent. Perhaps Death would not have thought of looking for him there. Death tells him it would not have mattered.

There was a merchant in Baghdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, Master, just now when I was in the marketplace I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. She looked at me and made a threatening gesture; now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samarra and there Death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went. Then the merchant went down to the market-place and he saw me standing in the crowd and he came to me and said, Why did you make a threatening gesture to my servant when you saw him this morning? That was not a threatening gesture, I said, it was only a start of surprise. I was astonished to see him in Baghdad, for I had an appointment with him tonight in Samarra.

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Winter Light

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The coming of the winter twilight clarifies the mind. With the snow the light becomes more intense, the dark more evident, and the remaining colors more obvious. The heightened contrast forces us to think.

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The 1871 painting Winter Twilight from Olana is by Frederic Edwin Church (1826-1900). He was a successful member of the Hudson River School, and at the time of the painting lived on the Olana estate overlooking the river. This small painting (10 by 13 inches) is a vivid representation of winter.

This posting considers the light of winter through four different poems. Read more

Fakes

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The human mind creates pictures, tells stories, and invents explanations. Sometimes these activities are closely linked to a real world, sometimes they rise freely from the imagination. Nevertheless they are usually attuned in some way to truth. Science creates testable hypotheses for what might happen. Art is much less closely tied to the real world but still helps us to understand it.

For various reasons human beings also create false things. The intention is to deceive. The motives are various. Sometimes the fraudster is looking for personal gain. Sometimes she wishes to make others look like fools. Sometimes he just does it because it is possible. This post considers three famous fakes.

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Cosmos Mariner

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The poet Conrad Aiken was born in 1889 in Savannah, Georgia. When Aiken was 11 years old, his father, a respected surgeon, shot his wife and then committed suicide. Trying to distance himself from the experience in the third person, Conrad later recounted his discovery of the bodies:

[A]fter the desultory early morning quarrel, came the half stifled scream, and then the sound of his father’s voice counting three, and the two loud pistol-shots; and he had tiptoed into the dark room, where the two bodies lay motionless and apart, and, finding them dead, found himself possessed of them forever. (Aiken, 1952, p 302).

Aiken was taken into the care of his aunt, Jane Delano Kempton, in New Bedford, Massachusetts, and later lived with an uncle, William Tillinghast, a college librarian at Harvard. After graduating from Middlesex Preparatory School in Concord, Aiken was admitted to Harvard University in 1907, where he became a friend of T. S. Eliot.

aikenxxAfter leaving Harvard in 1912, Aiken decided to devote his life to poetry. Though much more prolific than Eliot, Aiken never achieved his colleague’s popularity. Many of Aiken’s poems are long and discursive. They might perhaps have benefited from an editor like Ezra Pound, who was so effective in separating out the gold in Eliot’s verse (Eliot, 1922/1971). Aiken published more than 30 volumes of poetry, several novels, many short stories and two autobiographical memoirs. Despite receiving the Pulitzer Prize for poetry, and serving as the Consultant in Poetry for the Library of Congress, Aiken became “one of the country’s best-known and least-read poets and men of letters” (Butscher, 1988, p xvii).

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Destroy the Old!

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destroy the oldChina’s Great Proletarian Cultural Revolution (无产阶级文化大革命 pinyin: Wúchǎnjiējí Wénhuà Dàgémìng) was one of the most terrifying periods in modern Chinese history. The revolution turned upon itself in a fury of denunciation and violence. The goal was to root out those who opposed the revolution. The result was a rampage of destruction. Everything old was to be done away with to make way for the new. Those associated with the old culture were punished or executed. The poster on the right (from Wikipedia) shows the Red Guard in action against symbols of religion, capitalism and culture. The slogan reads “Destroy the old world! Establish the new!” (打破旧世界 dǎ pò jiù shì jiè 创立新世界 chuàng lì xīn shì jiè ). The Cultural Revolution began in 1966, and did not really end until the death of Mao Zedong in 1976. Much of the old was destroyed; nothing new was created.

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Newcomb’s Problem

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The concepts of determinism and freedom are nicely illustrated in a philosophical problem originally invented by William Newcomb, a California physicist. The philosopher Robert Nozick published an analysis of the problem in 1969, and since then it has been widely discussed (Nozick, 1969; Gardner, 1973, 1974, 2001; Drescher, 2005, Chapters 5 and 6; Mark in Malaysia, 2009, summarizes the issues on his webpage).

The basic problem is to decide how to act in the following situation. There are two boxes. The first contains $1000. You can see inside this box: the money is certainly there. The second contains either $1,000,000 or nothing. You cannot see inside this box. You can choose (i) to take both boxes or (ii) to refuse the first box and just take the second. A superior being predicts how you will choose and, before you do so, places in the second box either $1,000,000 if it predicts that you will refuse the first box, or nothing if it predicts that you will take both. The choice must be deliberate: it cannot be made on the basis of some random event such as a coin toss. How do you choose – one box or two?

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Here I stand

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The Diet of Worms was an assembly of the lords of the Holy Roman Empire called together by Emperor Charles V in 1521. One of the duties of the Diet was to consider whether the writings of Martin Luther were heretical. The Diet marked the point-of-no-return for the Protestant Reformation. Luther’s ringing statement “Here I stand” reclaimed the spiritual freedom of the individual. Henceforth each person could choose to interpret scripture and to commune with God without the necessary intervention of the church. However, Luther’s actual concept of freedom was far more complicated than this.

luther 1520Martin Luther was an Augustinian monk who studied, taught and preached at the University of Wittenberg in Saxony, one of the states of the Holy Roman Empire. The engraving on the right by Lucas Cranach the Elder shows Luther in his monk’s attire. Cranach was the court painter for the Elector of Saxony. He knew Luther well and made several portraits of him. This engraving was used as a frontispiece for several of Luther’s early books. The Latin beneath the portrait states that Luther’s depiction of his thinking was eternal but Cranach’s portrait of his features only transient. At the bottom is a device used by Cranach as his signature – a winged serpent with a crown upon his head and a ruby ring in his mouth.

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